Matius 27:1-2
Konteks27:1 When 1 it was early in the morning, all the chief priests and the elders of the people plotted against Jesus to execute him. 27:2 They 2 tied him up, led him away, and handed him over to Pilate 3 the governor. 4
Matius 27:11
Konteks27:11 Then 5 Jesus stood before the governor, and the governor asked him, 6 “Are you the king 7 of the Jews?” Jesus 8 said, “You say so.” 9
Markus 15:1-2
Konteks15:1 Early in the morning, after forming a plan, the chief priests with the elders and the experts in the law 10 and the whole Sanhedrin tied Jesus up, led him away, and handed him over to Pilate. 11 15:2 So 12 Pilate asked him, “Are you the king 13 of the Jews?” He replied, 14 “You say so.” 15
Lukas 23:1-3
Konteks23:1 Then 16 the whole group of them rose up and brought Jesus 17 before Pilate. 18 23:2 They 19 began to accuse 20 him, saying, “We found this man subverting 21 our nation, forbidding 22 us to pay the tribute tax 23 to Caesar 24 and claiming that he himself is Christ, 25 a king.” 23:3 So 26 Pilate asked Jesus, 27 “Are you the king 28 of the Jews?” He replied, “You say so.” 29
Yohanes 18:28
Konteks18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 30 (Now it was very early morning.) 31 They 32 did not go into the governor’s residence 33 so they would not be ceremonially defiled, but could eat the Passover meal.
Yohanes 18:33
Konteks18:33 So Pilate went back into the governor’s residence, 34 summoned Jesus, and asked him, “Are you the king of the Jews?” 35
[27:1] 1 tn Here δέ (de) has not been translated.
[27:2] 2 tn Here καί (kai) has not been translated.
[27:2] 3 tc Most
[27:2] 4 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it from being used to execute Roman sympathizers.
[27:11] 5 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[27:11] 6 tn Grk “asked him, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[27:11] 7 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[27:11] 8 tn Here δέ (de) has not been translated.
[27:11] 9 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 26:64.
[15:1] 10 tn Or “and the scribes.” See the note on the phrase “experts in the law” in 1:22.
[15:1] 11 sn The Jews most assuredly wanted to put Jesus to death, but they lacked the authority to do so. For this reason they handed him over to Pilate in hopes of securing a death sentence. The Romans kept close control of the death penalty in conquered territories to prevent it being used to execute Roman sympathizers.
[15:2] 12 tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action in the narrative.
[15:2] 13 sn “Are you the king of the Jews?” Pilate was interested in this charge because of its political implications of sedition against Rome.
[15:2] 14 tn Grk “answering, he said to him.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been modified for clarity.
[15:2] 15 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership (mentioned in Matt 26:64 and Luke 22:70).
[23:1] 16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[23:1] 17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:1] 18 sn Pilate was the Roman prefect (procurator) in charge of collecting taxes and keeping the peace. His immediate superior was the Roman governor (proconsul) of Syria, although the exact nature of this administrative relationship is unknown. Pilate’s relations with the Jews had been rocky (v. 12). Here he is especially sensitive to them.
[23:2] 19 tn Here δέ (de) has not been translated.
[23:2] 20 sn They began to accuse him. There were three charges: (1) disturbing Jewish peace; (2) fomenting rebellion through advocating not paying taxes (a lie – 20:20-26); and (3) claiming to be a political threat to Rome, by claiming to be a king, an allusion to Jesus’ messianic claims. The second and third charges were a direct challenge to Roman authority. Pilate would be forced to do something about them.
[23:2] 21 tn On the use of the term διαστρέφω (diastrefw) here, see L&N 31.71 and 88.264.
[23:2] sn Subverting our nation was a summary charge, as Jesus “subverted” the nation by making false claims of a political nature, as the next two detailed charges show.
[23:2] 22 tn Grk “and forbidding.” Here καί (kai) has not been translated to suggest to the English reader that this and the following charge are specifics, while the previous charge was a summary one. See the note on the word “misleading” earlier in this verse.
[23:2] 23 tn This was a “poll tax.” L&N 57.182 states this was “a payment made by the people of one nation to another, with the implication that this is a symbol of submission and dependence – ‘tribute tax.’”
[23:2] 24 tn Or “to the emperor” (“Caesar” is a title for the Roman emperor).
[23:2] 25 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[23:2] sn See the note on Christ in 2:11.
[23:3] 26 tn Here καί (kai) has been translated as “so” to indicate the implied result of the charges brought in the previous verse.
[23:3] 27 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[23:3] 28 sn “Are you the king of the Jews?” Pilate was interested only in the third charge, because of its political implications of sedition against Rome.
[23:3] 29 sn The reply “You say so” is somewhat enigmatic, like Jesus’ earlier reply to the Jewish leadership in 22:70.
[18:28] 30 tn Grk “to the praetorium.”
[18:28] sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
[18:28] 31 sn This is a parenthetical note by the author.
[18:28] 32 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[18:28] 33 tn Grk “into the praetorium.”
[18:33] 34 tn Grk “into the praetorium.”
[18:33] 35 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
